Reasons for Doing Sujūd Al-Sahwi in
Solāh
By Ibn Saleh
When is it prescribed for one to do the
Prostration of Forgetfulness (Sujūd
Al-Sahwi)?
In the name of Allāh,
the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh,
the Lord of al-‘ālameen. I testify that there is none
worthy of worship except Allāh, and that Muhammad, Sallallāhu
‘alayhi wa sallam is His Messenger.
It was reported that the Prophet (Sallallāhu ‘alayhi wa sallam) sometimes forgot
something in the solāh. It is also true that he said: “I
am a human being and forget like you forget. If I forget, remind me.” Imam
Muslim (rahimahullah) recorded in his Sahih from ‘Abdullah Ibn Mas'ud
(radiyallahu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “If one adds or decreases something from
his solāh, he should make two sujjud.”
Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) has prescribed for the ummah to make up for shortcomings
that may occur in their solāh the Sujūd
Al-Sahwi, but it is only prescribed to make up for certain aspects; it does not
make up for everything nor is it prescribed for everything.
The Sujūd
Al-Sahwi prescribed in the solāh generally due to three reasons: Firstly,
due to doing extra part of solāh: for example, doing an extra ruku’, Sujūd,
standing or sitting; Seconly due to omitting part of solāt:
such as omitting an essential part of the solāh,
or omitting one of the obligatory parts of the solāt;
and thirdly due to uncertainty of the rak’ah: such as when a person is not
sure the number of rak’at he has observed, whether it was three or four.
The Sujūd
Al-Sahwi has been established from the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) be done either
before or after the Taslim.
1 - When To Perform Sujūd
Al-Sahwi
Firstly it is done before the
Taslim when the ommision or addition is
recalled in the solāh.
All of this has been confirmed from the Prophet
(Sallallāhu ‘alayhi wa sallam). In the sahih, it is
recorded from Abu Sa'id al-Khudri (radiyallāhu’anhu) that the Prophet (Sallallāhu
‘alayhi wa sallam) said: “If one of you has some doubts during his
solāh and he does not recall (the number of rak’at)
he has solāh, three or four, then he can put an end
to his doubt by performing solāh according to what he
was certain of [the lesser amount] and then making two sujjud before the
Taslim.”
Secondly, as in the story of Dzul-Yadain,
in the two Sahihs, we are told the Prophet (Sallallāhu
‘alayhi wa sallam) made the Sujjud after the Taslim when the ommision is
recalled immediadetly after the solāh.
Ash-Shawkani (rahimahullāh) says: "The
best that is stated on this subject is that one must follow what the Prophet
(Sallallāhu ‘alayhi wa sallam) said or did,
respecting the sujjud before or after the Taslim. If one does something that
necessitates sujjud before the Taslim, one should make them before the Taslim,
and if one does something requiring sujjud after the Taslim, then one should
make them after the Taslim. As for those acts of forgetfulness that are not
related to any specific time either before or after the Taslim, one may choose
to make the sujjud before or after the Taslim in cases of addition or reduction
in the solāh. This is based on what Muslim recorded
in his Sahih from ‘Abdullāh Ibn Mas'ud (radiyallāhu’anhu) that the Prophet (Sallallāhu
‘alayhi wa sallam) said: 'If one adds or decreases something from his solāh,
he should make two sujjud."'
The Prophet (Sallallāhu
‘alayhi wa sallam) said:“Whoever does an action that is not part
of this matter of ours (i.e. Islam), will have it rejected.”[Narrated
by Muslim, 1718] But if he did
that extra thing by mistake, then his solāt
is not invalidated, but he should perform Sujud Al-Sahwi (Prostration of
Forgetfulness) after saying the Salām.
The circumstances during the Solāh which
one has to observe Sujud al-Sahwi.
2.1. The Case Of Omitting
The Essential Part Of Solāh.
2.1.1. The Case Of Making The
Taslim Before He Actually Completes The Solāh
Abu Hurayrah (radiyallāhu’anhu)
reported:
“When the Prophet (Sallallāhu
‘alayhi wa sallam) said the Salām, after two rak’at in
one of the two afternoon solāh, either Dzuhur or
‘Asar, and then they told him about it, he (Sallallāhu
‘alayhi wa sallam) did the rest of the solāh,
then he said the Salām, and then he
observed the Sajdah twice (Sujūd Sahwi).”
[Narrated by Al-Bukhari, 482; Muslim, 573]
Ibn
Sirin reported Abu Hurayrah (radiyallāhu’anhum) as
saying:
The Messenger of Allāh
(Sallallāhu ‘alayhi wa sallam) led us in one of
the two evening Solāh, Dzuhur or ‘Asar, and gave the Taslim
after two rak’at and moving towards a piece of wood which was placed to the
direction of the Qiblah in the masjid, leaned on it, looking as if he
were angry. Abu Bakar As-Siddiq and ‘Umar bin Al-Khattab (radiyallāhu’anhum)
were among the people and they were too afraid to speak to Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) and the people
came out in haste (saying): The Solāh
has been shortened. But among them was a man called
DzuI-Yadain(radiyallāhu’anhu) who asked: “O
Messenger of Allāh, has the Solāh
been shortened or have you forgotten?” The Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) looked to the right and left and said: What was
Dzul-Yadain saying? They (sahābah) said: “He was right . You
offered but two rak’at.” Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) then offered two
(more) rak’at and said the Taslim. Next, he said Takbir and made sajdah and
lifted (his head) and then said Takbir and make sajdah, then said Takbir and
finally lifted (his head). [‘Imran bin Husain (radiyallāhu’anhu)
reported: Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) [then] made Taslim].
[This is related by Muslim, (1182)]
In the case if a person omits one of The
Essential Parts Of The Solāt, one of the following two scenarios
must apply:
1. Either he remembers it before he
reaches the same point in the following rak’ah, so he has to go back and do
that essential part of the solāt and whatever came after it, or;
2. He does not remember it until he
reaches the same point in the following rak’ah, in which case the following
rak’ah takes the place of the one in which he omitted that essential part, and
he should make up the invalid rak’ah.
In either of these cases, he should do
the Sujūd Al-Sahwi after saying the Salām.
Two situations that could be cited:
1. One stood up after
doing the first sajdah of the first rak’ah and did not sit
or do the second sajdah. When he started to recite Qur’ān
he remembers that he had not done the second sajdah or sat between the two
sujud. In that case he should go back and sit between the two sujud, and then
make his sujud, then stand up and do whatever is left of his solah, and do the
Sujūd Al-Sahwi after saying the Salām.
2. One did not remember until after he
reached the same point in the following rak’ah. A man who stood up following
the first sajdah in the first rak’ah and did not do the second sajdah or sit
between the two sujud, but he did not remember it until he sit between the two
sujud in the second rak’ah. In this case he should make the second rak’ah the
first rak’ah, and add another rak’ah to his solāh,
then say the Salām, then do the Sujūd
Al-Sahwi.
Omitting an obligatory part of the solāh such
as he failed to do an obligatory part and moves on to the next part of the solāh.
For example, he forgets to ruku’ and say the tasbih: “Subhān
Rabbiyal-‘Adzeem (Glory be to my Lord Most
Supreme)” and he does not remember until he has got up
from Sujud. In this case he has omitted an obligatory part of the solāt
by mistake, so he should carry on with his solāt
then do the Sujud Al-Sahwi before saying the Salām,
because when Rasūlullāh (Sallallāhu
‘alayhi wasallam) made the Salām, he (Sallallāhu
‘alayhi wa sallam) omitted the First Tashahhud, Rasūlullāh (Sallallāhu
‘alayhi wasallam) carried on with his solāh and did not go back and repeat anything,
then Rasūlullāh (Sallallāhu
‘alayhi wa sallam) did the Sujūd al-Sahwi before saying the Salām.
‘Ata' narrated: “
‘Abdullāh
Ibn Az-Zubair (radiyallāhu’anhum) performed solah Maghrib and
made the Taslim after two rak’at and then he stood up and wanted to kiss the
the black stone, Hajarul Aswad, when the people tried to correct him, ‘Abdullāh Ibn Az-Zubair (radiyallāhu’anhu)
said: “What is the matter with you?” Then ‘Abdullāh Ibn Az-Zubair (radiyallāhu’anhu) prayed what he had
left out and performed two Sujud. When this was mentioned to Ibn ‘Abbas
(radiyallāhu’anhu), he said that it was not far
from the Sunnah of the Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam).”This is related by Ahmad, al-Bazzar, and
at-Tabarāni.
2.1.2 - In The Case Of
Forgetting The First Tashahhud Or One Of The Other Sunnah Acts Of The Solāh.
Ibn Buhainah (radiyallāhu’anhu)
narrated: “The Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) stood after two rak’at. The people tried to correct him but
he continued. When Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) finished his Solāh,
he made two Sujud and made the Taslim.” This is related by the group:Al-Bukhāri,
Muslim, Abu Dawud, At-Tarmidzi, An-Nasā’ie, Ibn Mājah.
This hadith shows that one who forgets the
first sitting but is reminded of it and he recalls it before he completely
stands should return and sit, but if he is already completely standing, he
should not sit down.
This is supported by what Ahmad, Abu
Dawud, and Ibn Mājah recorded from Al-Mughirah Ibn Shu'bah,
(radiyallāhu’anhu) that the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) said: “If
one of you stands after two rak’at and he has not completely stood, then he
should sit. If he is already completely standing, he should not sit and he
should observe the Sujud al-Sahwi.”
2.2 - In The Case Of An Addition To
The Solāh.
Al-Bukhari and Muslim (rahimahumullah)recorded that ‘Abdullāh Ibn Mas’ud (radiyallāhu’anhu)
reported, who said, “The Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) performed Solāh
five rak’at and the people asked him: “Has there been an addition to the Solāt?”
Rasūlullāh
(Sallallāhu ‘alayhi wa sallam)asked: “Why do you
say that?” They replied: “You prayed five rak’at” Then Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) made two Sujud
after he had made the Taslim.” This is related by the group. This
hadith proves that the Solāh of one who prays five rak’at out of
forgetfulness, without sitting during the fourth rak’ah, is acceptable.
2.3 - In The Case Of Doubt (uncertainty)
Over Whether Or Not One Performed Some Act Of The Solāh.
In a hadith of ‘Abdul Rahman Ibn ‘Awf
(radiyallāhu’anhu) who reported that he heard the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) say: “If
one of you has some doubt during his Solāh and he does not know if he performed
one rak’ah or two, he should take it to have been just one. If he does not know
if he prayed two rak’at or three, he should take it to have been just two. If
he does not know if he performed three rak’at or four, he should take it to
have been just three. [In all such cases] at the end of his Solāh,
while sitting, he should make two Sujud before the Taslim.” This
is related by Ahmad, Ibn Mājah, and at-Tirmidzi. The latter grades it
sahih.
In one narration, it is stated: “Whoever
performs Solāh and has some doubt that he was short
of the complete Solāh, he should continue praying until he
suspects that he has added something to the Solāh
[with respect to the number of rak’at that he has performed Solāh].”
Abu Sa’id al-Khudri (radiyallāhu’anhu)
narrated: The Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) said: “If one of you has some doubts during
his Solāh and does not know if he performed
three or four [rak’at], then he should remove his doubt by praying according to
the amount that he is certain he had performed and then make two Sujud before
the Taslim. If he had performed five rak’at, the two Sujud would make it even.
If he had performed Solāh a complete four rak’at [when he had
finished], they would be in defiance of the Syaitān.”
Related by Ahmad and Muslim.
The ahadith prove what the majority of the
scholars have said, namely, if one has some doubt concerning the number of
rak’at one has performed solāh, one should act according to the amount
that one is certain to have performed (the lesser amount) and
then make two Sujud before the Taslim.
The Fatawa of Scholars says:
In the case of being uncertain, such as if
a person is not sure if he has done something extra or omitted something, e.g.,
he is not sure whether he has already done three or four rak‘ahs, one of the
following two scenarios must apply:
1. Either he thinks that one or the other
is more likely to be case, whether it is doing more or omitting something, in
which case he should proceed on the basis of what he thinks is more likely to
be the case, complete his solāh accordingly, then do the Sujūd
Al-Sahwi after saying the Salām,or;
2. Neither appears more likely to be
the case, so he should proceed on the basis of what is certain, namely the
lesser amount, and complete his solāh accordingly, then do the Sujūd
al-Sahwi before saying the Salām.
Two situations that could be cited:
1. In that case a man performs solāh
Dzuhur then he is not sure whether he is doing the third or fourth rak’at, but
he thinks it more likely that it is the third. So he should do another rak‘ah,
and then say the Salām, then make the Sujūd
al-Sahwi.
2. In that case is when a man is performs
solāh Dzuhur and is not sure whether he is in
the third rak’ah or the fourth. In that case he should proceed on the basis of
which is the lesser rak‘at. So he should regard it as the third rak’at, then do
another rak’ah and do the Sujūd Al-Sahwi before saying the Salām.
Thus it is clear Sujūd
Al-Sahwi should be done in two ways. Firstly, it is done before the Salām,
when one have omitted one of the obligatory parts of the solāt
or if you are not sure how many rak’at you have done. Secondly, it should be
done after the Salām if one have added something extra to the
solāh or one are not certain of the numbers of
the rak’at.
[Majmu’ Fatawa Al-Shaykh, 14/14-16, Saudi
Arabia]
3 - What The Tasbih In Sujūd
Al-Sahwi?
There is no specific mention of how the
Tasbih should be said in Sujūd al-Sahwi. The Tasbih in the Sujūd
Al-Sahwi is the same as in the Sujūd of the Solāh,
which is to say one the Tasbih:
3.1. ‘Uqbah ibn ‘Amr radiyallāhu’anhu)
related that when the Verse: “Sabbihi
isma rabbika al-A’la (Exalt the name of your Lord, the Most High)” (Surah
Al-’Ala, 87:1) was revealed the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) said, “Place
this in your Sujud”[Ahmad, Abu Dawud, Ibn Mājah
and al-Hakim. Its chain is good].
3.2. In a narration of Huzhaifah bin
Al Yaman (radiyallāhu’anhu) who reported that when the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam), Sujud, he would say
the Tasbih: “Subhana Rabbiyal-A’la (Glory to
my Lord, the Most High)”. This is related by
Ahmad, Muslim, Abu Dawud, An-Nasā’ie, Ibn Mājah
and at-Tirmidzi, who called it Hassan (good) sahih.
3.3. In another narration of ‘Uqbah
Ibn ‘Amr (radiyallāhu’anhu) he reported: Rasūllullāh
(Sallallāhu ‘alayhi wa sallam) would also say Tasbih: “Subhāna
Rabbiy al ‘alā wa bihamdih (How
Perfect is my Lord, the Most High, and the Praised) ”, three
times. [Sahih: Abu Dawud, Daraqutni, Ahmad, Tabarāni
and Bayhaqi]
3.4. 'Aishah (radiyallāhu’anha)
reported the Messenger of Allāh (Sallallāhu
'alayhi wasallam) used to say when Ruku’ and
Sujud: “Subbūhun
Quddūs Rabb ul-Malā
ikatu wal-Ruuh (The Perfect, and Blessed [Abu
Ishaq said: Subbuh means
"the one who is free of any defect",
while Quddus means "the
Blessed" or "the Pure". Ibn
Saidah said: Glorified and Blessed are attributes of Allāh,
Mighty and Sublime, because He is glorified and sanctified by others.
(Lisān Al-‘Arab)]; Lord
of the Angels and of the Ruh)”.[Narrated by Muslim (487) and Abu ‘Awānah]
3.5. ‘Aishah (radiyallāhu’anha)
also reported, who said: The Prophet (Sallallāhu
‘alayhi wa sallam) used also to recite frequently in his Ruku’
and Sujud: Subhānakallāhumma
Rabbanā, Wabihamdika, Allāhummaghfirli (Glory
is to You, O Allāh! Our Lord, And all the Praise be to You.
O Allāh! Forgive me.” Implementing (the order
of) the Qurān: "Fasabbih
bihamdi Rabbika wastaghfirhu innahu kana tawwaba (Then
glorify with the Praises of your Lord, and seek His Forgiveness, for He is
Oft-Returning.)" (Nasr, 110:3). [Al-Bukhari and Muslim]
3.6. ‘Ali
bin Abu Talib (radiyallāhu’anhu) reported who said: The Prophet
(Sallallāhu ‘alayhi wa sallam) used also to recite:“Allāhumma
laka sajadtu, wabika āmantu, walaka aslamtu
[waantarabbi], Sajadawajhiyalillazi khalaqahu Wasawarahu, [fa ahsanasuwarahu],
wasyaqqan sam ‘ahu Wabasarahu [fa] Tabarakallā-hu
ah-sanul khaliqeen (O Allāh!
For you I have prostrated; in You I have believed; to You I have submitted;
[You are my Lord;] my face has prostrated for the One Who created it and shaped
it, [shaped it excellently,] then brought forth its hearing and vision: [so]
blessed be Allāh , the Best to Create!) ” [Muslim,
Abu ‘Awanah, Tahawi and Daraqutni]
3.6.1. ‘Aishah (radiyallāhu’anha)
also reported “ When Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) sujud for Tilawah he
would say: "Sajada-wajhiyya-lillazi-khalaqa-hu
wa-sawwarahu, Wasyaqqan sam ‘ahu wabasarahu tabarakallā-huah-sanul-khaliqeen
( I have prostrated for the One Who created it and shaped it, [shaped it
excellently,] then brought forth its hearing and vision: [so] blessed be Allāh,
the Best to Create!” [At-Tarmidzi]
3.7. Abu Hurayrah (radiyallāhu’anhu)
reported that the Allāh’s Messenger (Sallallāhu
‘alayhi wasallam), would say while sujud:“Allāhummaghfirli
zanbi kulluh, wadiqqahuwajillah, wāwalahu waakhirah,
wa’ala aniyatahu wasirrahu” (O Allāh!
Forgive me all my sins: the minor and the major, the first and the last, the
open and the hidden). [Related by Muslim, Abu
Dawud and Al-Hākim]
3.8. Ibn ‘Abbās
(radiyallāhu’anhu),in describing the Solāh
Tahajjud of the Allāh’s Messenger (Sallallāhu ‘alayhi
wasallam), said, “Then he would go to Solāh and during his sujud, he would say, “Allāhummaj
‘alfiyqalbi nura, [wafi lisaani nura], waj ‘alfi sam’ie nura, waj ‘alfibasari
nura, waj ‘almintahty nura, waj ‘alminfawqinura, wa ‘anyamini nura, wa ‘aniyasari
nura, waj ‘alammami nura, waj ‘alkhalfi nura, [waj ‘al fi naf si nura]
wa’dhimli nura” (O Allāh!
Place light in my heart; [and light in my tongue;] and place light in my
hearing; and place light in my seeing; and place light from below me; and place
light from above me, and light on my right, and light on my left; and place
light ahead of me; and place light behind me; [and place light in myself;] and
make the light greater for me.)[Recorded by Ahmad Muslim, Abu ‘Awānah
and Ibn Abi Shaibah (12/106/2, 112/1)]
An-Nawawi (rahimallāh)
observes: “The scholars say that asking for light for all organs
and sides means (asking) to have the truth and guidance made clear for one’s
self. He asked for this so that there would be no deviation or misguidance left
in him.”
3.9. ‘Aishah (radiyallāhu’anha)
reported: “One night I missed the Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) from his bed. I looked for him and found him
performing Solāh (Tahajjud). He was in
sajdah, his feet were in an upright position and he was saying:“Allāhumma
[inni] a ‘uzubi ridhakamin sakhatik, wa [a ‘uzu] bimu ‘afatikamin ‘uquwbatik,
wa a ‘uzubikamink, lāahsithana an ‘alayk,
anta kamaathnaita ‘ala nafseek" (O Allāh!
[Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge] with
Your Pardons from Your Punishment; I seek refuge with You from You. I cannot
count all exultations upon You; You are as You have extolled Yourself”. [Muslim,
Abu Dawud and An-Nasā’ie, Abu ‘Awānah
and Ibn Abi Shaibah (12/106/2, 112/1)]
3.10. ‘Aishah (radiyallāhu’anha)
also reported that one night he was missing and she suspected that he had gone
to another one of his wives. She found him while he was ruku’ or sajdah and he
was saying: “Subhānaka
[Allāhuma] wabihamdika, lāilāhailla
anta(Glory be to You, O Allāh,
and to You be praise. There is no god besides You).” She
said, “May my father and mother be sacrificed for you. I thought you were doing
something and you were doing something else.” (Related by Muslim, Ahmad and
An-Nasā’ie and Ibn Nasr]
3.11. And ‘Aishah (radiyallāhu’anha)
also reported “While Sujud the Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam), would say: “Allāhummaghfirli
khati wa jahli, wa israfi fi amri, wama anta a’lamu bihi minni. Allāhummaghfirli
li jaddi wa hazli, wa khati wa amdi wa kulla dzalika ‘indi. Allāhummaghfirli
maqaddamtu wama akhartu, wama asrartu wama a’lantu. Anta ilahi, la ilaha illa
anta (O Allāh, forgive me (those things that I have been) mistaken
in or ignorant, and the action that I have been extravagant in, for You are
more knowledgeable of them than me. O Allāh, forgive me my serious mistakes and my joking
mistakes, my mistakes (that I was unaware of) and of my intentional mistakes,
and everything of that which I have done. O Allāh, forgive me my past sins and later sins
and what was private and what was public. You are my God, and there is no god
except You.” [Muslim, Ahmad and An-Nasā’ie]
In Al-Sunan wal-Mubtada’at it says: “There
is no report that the Prophet (Sallallāhu ‘alayhi wa sallam) said any specific
words in Sujūd Al-Sahwi; the adhkār
to mention in Sujūd Al-Sahwi are the same as those to be
recited in the Sujūd of Solāh…”
And the du’ās
which are Sunnah to say in sujūd may also be recited.
It is mustahabb to
make du‘ā when observing Sujud, reciting whatever
you can of the du‘ā’ prescribed in syari’āh,
because Ibn ‘Abbās (radiyallāhu’anhu)
reported that the Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) said: ‘The closest one of you comes
to his Lord is while he is in Sajdah, (therefore) make many supplications
therein’. And he also said, ‘I have prohibited you from reciting while
Ruku’ or Sajdah. During the Ruku’, glorify the Lord. During the sajdah, strive
your hardest in making supplications. Most likely, you will be listened to.” This
was recorded by Ahmad and Muslim.
4 -The Adhkār
In The Sitting Between The Two Prostrations:
A hadith narrated by Huthayfah (radiyallāhu’anhu)
that he performed solāt with the Prophet (Sallallāhu
‘alayhi wa sallam and he used to Seek Forgiveness between the two
Sajdahs: ‘Rabbighfirli, Rabbighfirli’ (O
my Lord! Forgive me, Forgive me); three times. [Related by Ibn Mājah
with a hasan sanad];
Ibn ‘Abbās
(radiyallāh u’anhu) narrated: The Prophet (Sallallāhu
‘alayhi wasallam) used to say ’between the two Sujud’:“Allāhumm-aghfir
li (O Allāh ! Forgive me), warhamni (And
Have Mercy on me), wahdini (and
Guide me), wa‘afini (and
Guard me against harm), warzuqni (And
Grants me sustenance), Three times” [Muslim, Abu Dawud, Tirmidzi].
In another narration the Prophet (Sallallāhu
‘alayhi wa sallam)would also supplicate with: “Allāhumma
[or: Rabbi] ghfirli, warhamni, [wajburni], [warfa’ ni], wahdini wa ‘afini,
warzuqni, [wa'fu'anni]” (O
Allāh! (In one version: O my Lord!) Forgive
me; and have mercy on me; [and strengthen me;] [and raise my rank;] and guide
me; [and bestow good health;] sustain me, [and Pardon me]); three
times. [Recorded by Abu Dawud, Tirmidzi, Ibn Mājah
and Hākim, who declared it sahih and Dhahabi
agreed.]
According to the Hanafi, Māliki
and Syāfi’ie Schools of jurisprudence it is a
Sunnah to recite the dzikir during the sitting between the sujud, saying:
It is not an obligation to make the dzikir, saying: ‘Rabbighfirli (O
my Lord! Forgive me)’ because the Prophet
(Sallallāhu 'alayhi wasallam) did not teach the
person who did not know how to solāh to say it. during ‘The Sitting between
the Two Sajdahs’. However, the Hanbali School view
that it is a Wājib (obligation).
And Allāh
Almighty Knows best.
[Excerpted Some Modifications From
Fiqh-Us-Sunnah, Volume 2: “Prostrations Of Forgetfulness During The Solāh”
by Sayyid Sābiq ; via http://ymsite.com/home/,and Fatawa
No: 12527 Islam Q&A]
1. The Introduction; 1.6. Clearing the Misconceptions
2.1. Facing the Ka’abah; 2.2. Standing in Solah; 2.3. Intention ; 2.4. Takbīratulihram;
2.1. Facing the Ka’abah; 2.2. Standing in Solah; 2.3. Intention ; 2.4. Takbīratulihram;
2.6. Opening Supplications of Solāh; 2.7. The Recitation;
2.8. Ruku; 2.9. Sujud; 2.10. Second Rak’ah; 2.11. First Tashahhud;
2.12. Standing up for the Third, and then the Fourth Rak’ah;
2.13. The Final Tashahhud; 2.14. The Taslim;
2.12. Standing up for the Third, and then the Fourth Rak’ah;
2.13. The Final Tashahhud; 2.14. The Taslim;
All About The Solāh
1. The Purification; 2. The Menstruation; 3. The Ghusul ;
6. The Adzān;
11. Adhkār in the Solāh; 12. Du’ā Al-Qunūt;
13. Places Where Offering Solāh Is Prohibited ;
14. Placing a Sutrah In front of One Who is Performing Solāh;
14. Placing a Sutrah In front of One Who is Performing Solāh;
15. What is permissible During the Solāh?; 16. The Acts that Renders Solāh Invalid;
17. Disliked Actions during the Solāh; 18. The Solāh in Times of Fear or Danger;
19. The Solāh of a Sick Person ;
17. Disliked Actions during the Solāh; 18. The Solāh in Times of Fear or Danger;
19. The Solāh of a Sick Person ;
22. Solāh of a Traveler; 23. Solāh Qasar ; 24. Solāh Jama’;
25. The Masajid; 26. The Etiquette at the Masjid;
28. Solāh al-Jumu’ah; 29. The Sanctified Hour of Jumu’ah.
32. Dzikirullāh after Solāh; 33. Du’ā Recited After the Solāh. ;
35. Solāh al-Hajjat ; 36. Solāh al-Tahajjud ; 37. Solāh al-Tarawih ;
38. Solāh al-Dhuha ; 39. Solāh al-Hajjat ; 40. Solāh al-Istikhārah ;
41. Solāh al-Janāzah; 42. Solāh al-Kasuf ; 43. Solāh al-Khauf ; 44. Solāh al-Marid; 45. Solāh al-Tahajjud ;
46. Solāh Tahiyyyatul Masjid; 47. Solāh al-Tarawih; 48. Solāh al-Tawbah ;
49. Solāh al-Witr; 50. Solāh al-Wudhu’ ; 52. Solāh Eid ul Fitr
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